17 February 2019, National Cathedral, Washington DC, USA
When your Dean and I were conspiring about when I might speak, I think he mentioned February 3rd as a possibility. A sermon by me on that date would have been considerably less interesting, because I was, at that point, hospitalized for depression. Or maybe it would have been more interesting, though less coherent.
Like nearly one in ten Americans – and like many of you – I live with this insidious, chronic disease. Depression is a malfunction in the instrument we use to determine reality. The brain experiences a chemical imbalance and wraps a narrative around it. So the lack of serotonin, in the mind’s alchemy, becomes something like, “Everybody hates me.” Over time, despair can grow inside you like a tumor.
I would encourage anyone with this malady to keep a journal. At the bottom of my recent depression, I did a plus and minus, a pro and con, of me. Of being myself. The plus side, as you’d imagine, was short. The minus side included the most frightful clichés: “You are a burden to your friends.” “You have no future.” “No one would miss you.”
The scary thing is that these things felt completely true when I wrote them. At that moment, realism seemed to require hopelessness.
But then you reach your breaking point – and do not break. With patience and the right medicine, the fog in your brain begins to thin. If you are lucky, as I was, you encounter doctors and nurses who know parts of your mind better than you do. There are friends who run into the burning building of your life to rescue you, and acquaintances who become friends. You meet other patients, from entirely different backgrounds, who share your symptoms, creating a community of the wounded. And you learn of the valor they show in lonely rooms.
Over time, you begin to see hints and glimmers of a larger world outside the prison of your sadness. The conscious mind takes hold of some shred of beauty or love. And then more shreds, until you begin to think maybe, just maybe, there is something better on the far side of despair.
I have no doubt that I will eventually repeat the cycle of depression. But now I have some self-knowledge that can’t be taken away. I know that – when I’m in my right mind – I choose hope.
The phrase – “in my right mind” – is harsh. No one would use it in a clinical setting. But it fits my experience exactly.
In my right mind – when I am rested and fed, medicated and caffeinated – I know that I was living within a dismal lie.
In my right mind, I know I have friends who will not forsake me.
In my right mind, I know that chemistry need not be destiny.
In my right mind, I know that weeping may endure for the night, but joy comes in the morning.
This may have direct relevance to some here today. But I also think this medical condition works as a metaphor for the human condition.
All of us – whatever our natural serotonin level – look around us and see plenty of reason for doubt, anger and sadness. A child dies, a woman is abused, a schoolyard becomes a killing field, a Typhoon sweeps away the innocent. If we knew or felt the whole of human suffering, we would drown in despair. By all objective evidence, we are arrogant animals, headed for the extinction that is the way of all things. We imagine that we are like gods, and still drop dead like flies on the windowsill.
The answer to the temptation of nihilism is not an argument – though philosophy can clear away a lot of intellectual foolishness. It is the experience of transcendence we cannot explain, or explain away. It is the fragments of love and meaning that arrive out of the blue – in beauty that leaves a lump in your throat… in the peace and ordered complexity of nature… in the shadow and shimmer of a cathedral… in the unexplained wonder of existence itself.
I have one friend, John, who finds God’s hidden hand in the habits and coloring of birds. My friend Catherine, when her first child was born, discovered what she calls “a love much greater than evolution requires.” I like that. “A love much greater than evolution requires.”
My own experience is tied to this place. Let me turn to an earlier, happier part of my journals, from May 2nd, 2002:
“It has probably been a month,” I wrote, “since some prompting of God led me to a more disciplined Christian life. One afternoon I was led to the Cathedral, the place I feel most secure in the world. I saw the beautiful sculpture in the Bishop’s Garden – the prodigal son melting into his father’s arms – and the inscription how he fell on his neck, and kissed him. I felt tears and calm, like something important had happened to me and in me… My goals are pretty clear. I want to stop thinking about myself all the time. I want to be a mature disciple of Jesus, not a casual believer. I want to be God’s man.”
I have failed at these goals in a disturbing variety of ways. And I have more doubts than I did on that day. These kind of experiences may result from inspiration… or indigestion. Your brain may be playing tricks. Or you may be feeling the beating heart of the universe. Faith, thankfully, does not preclude doubt. It consists of staking your life on the rumor of grace.
This experience of pulling back the curtain of materiality, and briefly seeing the landscape of a broader world, comes in many forms. It can be religious and non-religious, Christian and non-Christian. We sometimes search for a hidden door when the city has a hundred open gates. But there is this difference for a Christian believer: At the end of all our striving and longing we find, not a force, but a face. All language about God is metaphorical. But the metaphor became flesh and dwelt among us.
Becoming alert to this reality might be called “enlightenment,” or the work of the Holy Ghost, or “conversion.” There really is no formula. Historically, there was Paul’s blinding light on the road to Damascus. There was Augustine, instructed by the voice of a child to “take up and read.” There was Pascal sewing into his jacket: “Since about half-past ten in the evening until about half-past midnight. FIRE. Certitude. Feeling. Joy. Peace.” There was Teresa of Avila encountering the suffering Christ with an “outpouring of tears.” There was John Wesley’s heart becoming “strangely warmed.”
Here is how G.K. Chesterton described this experience in a poem called “The Convert”:
“The sages have a hundred maps to giveThat trace their crawling cosmos like a tree,They rattle reason out through many a sieveThat stores the sand and lets the gold go free:And all these things are less than dust to meBecause my name is Lazarus and I live.”
It is impossible for anyone but saints to live always on that mountaintop. I suspect that there are people here today – and I include myself – who are stalked by sadness, or stalked by cancer, or stalked by anger. We are afraid of the mortality that is knit into our bones. We experience unearned suffering, or give unreturned love, or cry useless tears. And many of us eventually grow weary of ourselves – tired of our own sour company.
At some point, willed cheerfulness fails. Or we skim along the surface of our lives, afraid of what lies in the depths below. It is a way to cope, but no way to live.
I’d urge anyone with undiagnosed depression to seek out professional help. There is no way to will yourself out of this disease, any more than to will yourself out of tuberculosis.
There are, however, other forms of comfort. Those who hold to the wild hope of a living God can say certain things:
In our right minds – as our most sane and solid selves – we know that the appearance of a universe ruled by cruel chaos is an lie and that the cold void is actually a sheltering sky.
In our right minds, we know that life is not a farce but a pilgrimage – or maybe a farce and a pilgrimage, depending on the day.
In our right minds, we know that hope can grow within us – like a seed, like a child.
In our right minds, we know that transcendence sparks and crackles around us – in a blinding light, and a child’s voice, and fire, and tears, and a warmed heart, and a sculpture just down the hill – if we open ourselves to seeing it.
Fate may do what it wants. But this much is settled. In our right minds, we know that love is at the heart of all things.
Many, understandably, pray for a strength they do not possess. But God’s promise is somewhat different: That even when strength fails, there is perseverance. And even when perseverance fails, there is hope. And even when hope fails, there is love. And love never fails.
So how do we know this? How can anyone be so confident?
Because we are Lazarus, and we live.
Clemens von Galen: 'Have you, have I the right to live only so long as we are productive' Sermon against Nazi Aktion T4 (mass murder of disabled) - 1941
Nazi Action T4 was a murderous 'euthanasia' program designed to kill people with disabilities -- from babies and toddlers to the long term mentally ill resident in German's asylums. It was a hideous, bureaucratic program - three doctors assessed, anda unanimous verdict meant a 'red +' for the child, and starvation or lethal injection. A gassing centre at Brandenburg also murdered thousands of children and adults with disabilities. Hundreds of thousands of people died as a result of Aktion T4. Van Galen wrote and delivered this brave sermon in 1941. it was widely distributed, and had an impact on how brazenly the Nazis could pursue this program.
3 August 1941, Munster Cathedral, Germany
Fellow Christians! In the pastoral letter of the German bishops of June 26, 1941, which was read out in all the Catholic churches in Germany on July 6, 1941, it states among other things: It is true that there are definite commandments in Catholic moral doctrine which are no longer applicable if their fulfillment involves too many difficulties.
However, there are sacred obligations of conscience from which no one has the power to release us and which we must fulfil even if it costs us our lives. Never under any circumstances may a human being kill an innocent person apart from war and legitimate self-defense. On July 6, I already had cause to add to the pastoral letter the following explanation: for some months we have been hearing reports that, on the orders of Berlin, patients from mental asylums who have been ill for a long time and may appear incurable, are being compulsorily removed. Then, after a short time, the relatives are regularly informed that the corpse has been burnt and the ashes can be delivered. There is a general suspicion verging on certainty, that these numerous unexpected deaths of mentally ill people do not occur of themselves but are deliberately brought about, that the doctrine is being followed, according to which one may destroy so-called 'worthless life,' that is, kill innocent people if one considers that their lives are of no further value for the nation and the state.
I am reliably informed that lists are also being drawn up in the asylums of the province of Westphalia as well of those patients who are to be taken away as so-called 'unproductive national comrades' and shortly to be killed. The first transport left the Marienthal institution near Münster during this past week.
German men and women, section 211 of the Reich Penal Code is still valid. It states: 'He who deliberately kills another person will be punished by death for murder if the killing is premeditated.'
Those patients who are destined to be killed are transported away from home to a distant asylum presumably in order to protect those who deliberately kill those poor people, members of our families, from this legal punishment. Some illness is then given as the cause of death. Since the corpse has been burnt straight away, the relatives and also the criminal police are unable to establish whether the illness really occurred and what the cause of death was.
However, I have been assured that the Reich Interior Ministry and the office of the Reich Doctors' Leader, Dr. Conti, make no bones about the fact that in reality a large number of mentally ill people in Germany have been deliberately killed and more will be killed in the future.
The Penal Code lays down in section 139: 'He who receives credible information concerning the intention to commit a crime against life and neglects to alert the authorities or the person who is threatened in time...will be punished.'
When I learned of the intention to transport patients from Marienthal in order to kill them, I brought a formal charge at the State Court in Münster and with the Police President in Münster by means of a registered letter which read as follows: "According to information which I have received, in the course of this week a large number of patients from the Marienthal Provincial Asylum near Münster are to be transported to the Eichberg asylum as so-called 'unproductive national comrades' and will then soon be deliberately killed, as is generally believed has occurred with such transports from other asylums. Since such an action is not only contrary to the moral laws of God and Nature but also is punishable with death as murder under section 211 of the Penal Code, I hereby bring a charge in accordance with my duty under section 139 of the Penal Code, and request you to provide immediate protection for the national comrades threatened in this way by taking action against those agencies who are intending their removal and murder, and that you inform me of the steps that have been taken."
I have received no news concerning intervention by the Prosecutor's Office or by the police...Thus we must assume that the poor helpless patients will soon be killed.
For what reason?
Not because they have committed a crime worthy of death. Not because they attacked their nurses or orderlies so that the latter had no other choice but to use legitimate force to defend their lives against their attackers. Those are cases where, in addition to the killing of an armed enemy in a just war, the use of force to the point of killing is allowed and is often required.
No, it is not for such reasons that these unfortunate patients must die but rather because, in the opinion of some department, on the testimony of some commission, they have become 'worthless life' because according to this testimony they are 'unproductive national comrades.' The argument goes: they can no longer produce commodities, they are like an old machine that no longer works, they are like an old horse which has become incurably lame, they are like a cow which no longer gives milk.
What does one do with such an old machine? It is thrown on the scrap heap. What does one do with a lame horse, with such an unproductive cow?
No, I do not want to continue the comparison to the end--however fearful the justification for it and the symbolic force of it are. We are not dealing with machines, horses and cows whose only function is to serve mankind, to produce goods for man. One may smash them, one may slaughter them as soon as they no longer fulfil this function.
No, we are dealing with human beings, our fellow human beings, our brothers and sisters. With poor people, sick people, if you like unproductive people.
But have they for that reason forfeited the right to life?
Have you, have I the right to live only so long as we are productive, so long as we are recognized by others as productive?
If you establish and apply the principle that you can kill 'unproductive' fellow human beings then woe betide us all when we become old and frail! If one is allowed to kill the unproductive people then woe betide the invalids who have used up, sacrificed and lost their health and strength in the productive process. If one is allowed forcibly to remove one's unproductive fellow human beings then woe betide loyal soldiers who return to the homeland seriously disabled, as cripples, as invalids. If it is once accepted that people have the right to kill 'unproductive' fellow humans--and even if initially it only affects the poor defenseless mentally ill--then as a matter of principle murder is permitted for all unproductive people, in other words for the incurably sick, the people who have become invalids through labor and war, for us all when we become old, frail and therefore unproductive.
Then, it is only necessary for some secret edict to order that the method developed for the mentally ill should be extended to other 'unproductive' people, that it should be applied to those suffering from incurable lung disease, to the elderly who are frail or invalids, to the severely disabled soldiers. Then none of our lives will be safe any more. Some commission can put us on the list of the 'unproductive,' who in their opinion have become worthless life. And no police force will protect us and no court will investigate our murder and give the murderer the punishment he deserves.
Who will be able to trust his doctor any more?
He may report his patient as 'unproductive' and receive instructions to kill him. It is impossible to imagine the degree of moral depravity, of general mistrust that would then spread even through families if this dreadful doctrine is tolerated, accepted and followed.
Woe to mankind, woe to our German nation if God's Holy Commandment 'Thou shalt not kill,' which God proclaimed on Mount Sinai amidst thunder and lightning, which God our Creator inscribed in the conscience of mankind from the very beginning, is not only broken, but if this transgression is actually tolerated and permitted to go unpunished.
The Nazis wanted to kill the Cardinal for delivering the sermon, but didn't want to make him a martyr. Three parish priests who distributed the sermon were beheaded. Hitler said he was suspending Aktion T4 on August 23, 1941, three weeks after the sermon. The Nazi murder of people with disabilities continued, however, throughout the war.
Jesus Christ: 'Blessed art the poor in spirit', The Sermon on the Mount - 30 AD
30 AD, suggested site, Mount Eremos, Sea of Galilee
Matthew 5
1: And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
2: And he opened his mouth, and taught them, saying,
3: Blessed are the poor in spirit: for theirs is the kingdom of heaven.
4: Blessed are they that mourn: for they shall be comforted.
5: Blessed are the meek: for they shall inherit the earth.
6: Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
7: Blessed are the merciful: for they shall obtain mercy.
8: Blessed are the pure in heart: for they shall see God.
9: Blessed are the peacemakers: for they shall be called the children of God.
10: Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
11: Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
12: Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
13: Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
14: Ye are the light of the world. A city that is set on an hill cannot be hid.
15: Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
16: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
17: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.
18: For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
19: Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
20: For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
21: Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment.
22: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
23: Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
24: Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
25: Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
26: Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
27: Ye have heard that it was said by them of old time, Thou shalt not commit adultery.
28: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
29: And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
30: And if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
31: It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement.
32: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
33: Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
34: But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
35: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
36: Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37: But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
38: Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
39: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
40: And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
41: And whosoever shall compel thee to go a mile, go with him twain.
42: Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
43: Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
44: But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
45: That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
46: For if ye love them which love you, what reward have ye? Do not even the publicans the same?
47: And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
48: Be ye therefore perfect, even as your Father which is in heaven is perfect.
New International Version New Revised Standard Version
Matthew 6
1: Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
2: Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
3: But when thou doest alms, let not thy left hand know what thy right hand doeth:
4: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
5: And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
6: But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
7: But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
8: Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
9: After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
10: Thy kingdom come. Thy will be done in earth, as it is in heaven.
11: Give us this day our daily bread.
12: And forgive us our debts, as we forgive our debtors.
13: And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
14: For if ye forgive men their trespasses, your heavenly Father will also forgive you:
15: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
16: Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
17: But thou, when thou fastest, anoint thine head, and wash thy face;
18: That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
19: Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
20: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
21: For where your treasure is, there will your heart be also.
22: The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
23: But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
24: No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
25: Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
26: Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
27: Which of you by taking thought can add one cubit unto his stature?
28: And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
29: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
30: Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
31: Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
32: (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
33: But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
34: Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
New International Version New Revised Standard Version
Matthew 7
1: Judge not, that ye be not judged.
2: For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
3: And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
4: Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
5: Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
6: Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
7: Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
8: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
9: Or what man is there of you, whom if his son ask bread, will he give him a stone?
10: Or if he ask a fish, will he give him a serpent?
11: If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
12: Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
13: Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
15: Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
16: Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17: Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
18: A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19: Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
20: Wherefore by their fruits ye shall know them.
21: Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
22: Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
23: And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
24: Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
25: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
26: And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
27: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
28: And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
29: For he taught them as one having authority, and not as the scribes.